1

discrimination upon a probationer for the Ministry-'Labour (said he) 'to distinguish clearly, upon experiences and affections in religion, that you may make a difference between the gold and the shining dross. I say, labour here, if ever you would be an useful Minister of Christ. We would remark the importance of giving vital and distinctive marks of the Christian character-yet in a state of imperfection. For to describe them in their perfect state, would be to confound the standard with the measure of attain ment, and by drawing the saint as an angel, to invalidate the titl and confound the assurance of the humble believer. The study of the frame and moving principles of the human mind, wil throw light upon many perplexing cases; and enable us to mark the influence of bodily passions, constitutional temperament, or disordered imagination, in obscuring or counterfeiting genuine piety.

3

But we must also regard the different individualities of profession within the Church. And here again our Lord's parabolical description of his earthly kingdom assists us.2 The Apostolical Ministry also, after the same pattern, marks these subdivisions in the Church. And doubtless in the treatment of some, it is important to ascertain the stage of the Christian life; the degree of strength or weakness, of faintness or overcoming in the spiritual conflict; of advancement or retrogression in evangelical holiness; of growing distinctness or obscurity in the apprehensions of truth; of decided separation from the world, or remaining conformity to it; of increasing glow or decline of the love of Christ in the soul. The Minister (as Bishop Hall remarks) 'must discern between his sheep and wolves; in his sheep, between the sound and unsound; in the unsound, between the weak and the tainted; in the tainted, between the nature, qualities, and degrees of the disease and infection; and to all these he must know to administer a word in season. He hath antidotes for all temptations, counsels for all doubts, evictions for all errors, for all languishings. No occasion, from any altered state of the soul, may find him unfurnished." "The epidemic malady of our nature' (as has been admirably observed by a writer lately referred to) 'assumes so many shapes,

1 See his Diary, and Letter ix. appended to his Life. It is scarcely necessary to refer to Edwards' celebrated work on the Affections--as the closest and most searching touchstone of Christian sincerity, and the most accurate detector of the diversified forms of false profession and delusive experience.

2 See Mark iv. 26-29.

3 Comp. St. Paul's distinct treatment of babes and adults; and St. John's distribution of believers into the several classes of "little children, young men, and fathers." 1 Cor. iii. 1; Heb. v. 12-14; with 1 John ii. 12, 13.

4 Bishop Hall's Epistles, Decad iv. Epist. v. Works, (Oxford Edition) vi. 221.

and appears under such a variety of symptoms, that these may be considered as so many distinct diseases, which demand a proportionate variety in the method of treatment; nor will the same prescription suit all cases. A different set of truths, a different mode of address, is requisite to rouse the careless, to beat down the arrogance of a self-justifying spirit, from what is necessary to comfort the humble and contrite in heart: nor is it easy to say, which we should most guard against, the infusion of a false peace, or the inflaming of the wounds which we ought to heal.”1.

A defect of this discrimination must greatly impede our success. For it is not the general virtue of medicine, but its suitable application to the disease, that heals, though perhaps with painful efficacy. A practitioner, who had one sovereign remedy for every Complaint, without regard to the patient's age, constitution, or habit, would be thought, as Baxter says, 'a sort of civil murderer.' Much more would we deprecate the spiritual application of this promiscuous regimen; inasmuch as the fatal result would be-not for time, but for eternity.2

VI.-DECIDED PREACHING OF THE GOSPEL.

THE power even of a Scriptural exhibition of truth is often materially weakened by an indecisive mode of statement. The doctrines of the Gospel appear to be allowed and set forth; but in so feeble and hesitating a tone, as evinces either a careless investigation into their character, a doubtful opinion of their truth, or an indistinct apprehension of their value and efficacy. Such a representation awakens but little interest, and produces no effect. Our people feel little obligation to receive what, from

1 Hall's Sermons, ut supra, p.

22.

2 Zepper speaks so admirably upon the subject of this Section, that, as his work is but in few hands, we give a quotation:-'Cujus operis difficultatem tam multiplex et varia auditorum, quibus verbi divini mysteria dispensanda sunt, diversitas sexuum, ætatum, ingeniorum, opinionum, profectuum, conditionis, institutionis, morborum et affectionum animi discrimen, imó contrarietas non parum auget: dum alii hypocritæ sunt; alii afflicti peccatores: alii flagitiosi; alii pié viventes: alii desperabundi; alii cum infirmitate et conscientiæ variis tentationibus variè luctantes; alii pâbulo, quod pascua tantum, et fontes Israëlis sapiat, contenti; alii delicati et nauseabundi, quorum palato nihil feré sapit, quantumvis orthodoxum, nisi carnem quoque et mundum resipiat. Quos animorum morbos, et diversam auditorum rationem, ut nosse difficile est: ita convenientia omnibus et singulis remedia, ex verbi divini pharmacopolio depromere, eaque feliciter etiam applicare, quanti, quamque immensi laboris et sudoris, quanti ingenii, quantæ spiritualis prudentiæ res est.-Unde etiam Christus Ecclesiæ suæ pastorem servo comparat prudenti et fideli, super famulitium Domini constituto, ut illis alimentum det, et quidem in tempore, hoc est, non promiscué, obiter aut perfunctorie, sed pro ratione temporum, adeoque et locorum et ingeniorum, quibuscum negotium illi est. Matt. xxiv. 45.'' Pref. pp. 5, 6.

the spiritless mode of presentment, seems to be of minor importance—at least not worthy of inconvenient consideration, or expensive sacrifices. In many views of human corruption, of the grand doctrine of justification, and of the work and influence of the Spirit, it would be difficult to detect any positive contrariety to Scripture; while yet there is an evident deterioration from the "full assurance," with which our reformers have laid them down, as the primary doctrines of the Gospel, indispensable to the character, hope, and establishment of the Christian. There is an excessive caution in fencing and guarding the statement. The offensive spirituality of terms is covered in the garb of a more popular theology, and the distinct recognition of the cardinal points is greatly obscured: so that, though there is no actual pulling down of the house, there is a palpable want of power to build it up. This indecisive tone may be partially traced to an undue regard to human standards; in some measure taking the place of an entire submission to the word of God. For it is only when we stand upon the whole ground of Scripture, that we can make those strong and constant appeals "to the law and to the testimony," which characterize a decided view of the Gospel, and enable us to deliver it in a clear and decided manner. It is not enough for us to speak the oracles of God. We must speak as the oracles ;1 "magnifying our office" by the undoubted confidence, that "the Gospel, which is preached of us is not after man"--that our message is "not the word of man, but in truth the word of God."2 On the deeper and more mysterious points of the Gospel, (on which difference of sentiment has always existed) Christian moderation and forbearance may be required. But on the grand fundamentals, an authoritative decision of statement becomes us; not allowing a doubt to belong to our message, any more than to our own existence. Thus did the Apostles and their fellow-labourers preach the Gospel. They had received it from the mouth of God; they were assured of its Divine authority; they delivered it in despite of all resistance,3 as a testimony, bringing with it its own evidence; and thus, "by manifestation of the truth, they commended themselves to every man's conscience in the sight of God." The Apostle considered the charge of indecision, even in ordinary matters, to be so grave an accusation, and so injurious to his Ministry, that he felt himself justified in calling his God to witness, that in no re

11 Peter iv. 11.

2 Gal. i. 11, 12; 1 Thess. ii. 13.

3 See Gal. v. 2-4. 4 Comp. Luke i. 3; 1 John i. 1-3; 2 Peter i. 16; with 2 Cor. iv. 2.

.1

spect had his word been fickle among them; but that his testimony had been consistent, decided, and unwavering.1

66

an

Such—again—was his decided conviction of the truth of his own testimony, that he hesitates not to curse himself, or even angel from heaven," upon the supposition, that he could "preach any other Gospel, than that which he had preached unto them."2 To those whom he detected in undermining it, he "would giv place by subjection, no, not for an hour, that the truth of the Gospel might continue with" the church. Nay when he met with an opponent to the liberty of the Gospel in the person of an Apostle"he withstood him to the face," even before the whole Church, “because he was to be blamed." Yet this was the same Apostle, who in matters of lesser moment was ever ready to "become all things to all men, if that by any means he might save some 774 who would give up the use of meat to the end of his life, rather than put a stumbling-block in the way of a weak brother; and who would circumcise Timothy in condescension to the infirmities and prejudices of his brethren, to gain a more conciliating access to their hearts. This was he, who, in his own spirit, was "gentle among his people, as a nursing-mother cherisheth her children;" who yet could not endure among them any perversion of doctrine, or laxity of practice, without the severest rebukes and most fearful threatenings. So important is it, that the character of decision should be-not our own spirit-"lording over the Lord's heritage," or “having dominion over their faith," (a spiritual exercise of the power of the princes of this world'); but "the meekness and gentleness of Christ," who, though "the servant of all," yet as the messenger of God, "spake as one having authority." "We speak,” (said he on one occasion) “that we do know: and testify that we have seen: "We having the same spirit of faith," (said his chosen Apostle) "according as it is written, I believed, and therefore have I spoken; we also believe, and therefore speak."11

6

12 Cor. i. 17-20.

4 1 Cor. ix. 22.

2910

2 Gal. 8, 9.

5 Ib. viii. 13.

3 Gal. ii. 5, 11, 12.

6 Acts xvi. 3.

8 1 Peter v. 3; 2 Cor. i. 24.

11 2 Cor. iv. 13.

CHAPTER V.

THE MODE OF SCRIPTURAL PREACHING.

WHAT diversity do we observe in the mode, in which our most approved Ministers exhibit the doctrines of the Gospel! Their style, their compositions, their mechanical system of instruction, have each an individual character; and something probably may be learned from all. Our tone of mind, habits, preparatory training, schemes of study, conversance with certain schools and standards of preaching—all combine to mould the character of our Ministrations. Some will adopt one mode, some another; nor can we pronounce absolutely upon the superior excellence of one of them to the rest under all circumstances. The Divine blessing evidently depends not on the discovery and practice of the best mode, but upon our simplicity in seeking for direction, and our conscientious diligence in improving the light afforded to us. Yet there are some specialities worthy our consideration, on which we shall venture to offer a few suggestions.

I.-TOPICAL AND EXPOSITORY PREACHING.

THE mode of communicating our message is either topical, preaching from texts and small detached portions of Scripture-or expository, taking large and connected portions of sacred writ, as the ground-work of our public discourses.

Our Lord's first sermon was an example of the topical scheme. He read his text, interpreted it, laid down the doctrine of it, began to apply it for reproof, and to illustrate it by Scripture example; and thus would have proceeded to the end, had not the madness of the people, succeeding their wonder, interrupted him.1 The design of this scheme is two-fold. 1st. The discerning of the mind of the Spirit in the text, as connected with the context, se as to reduce it to a single and definite proposition; and then-2ndly, to lay open the view of truth, which seems naturally to arise out of it. This enables us to diversify our application of truth, in its place and season, and prevents a wearisome repetition of the same gen

1 Luke iv. 16-30.